The creation was paradisiacal. There was no mortality.
Death for all forms of life began when Adam fell.

Thursday, April 17, 2008

FAIR claims Church has no official position on evolution

Last month, FAIR Blog's Mike Parker said twice in the same thread that "the Church has no official position on evolution" (click here). He also said "the First Presidency and Quorum of the Twelve are the BYU board of trustees" (click here). (What's FAIR? Click here.)

Correction re: BYU Board of Trustees

The First Presidency and some of the Apostles are members of the BYU Board of Trustees.

If you visit the BYU Academic Catalogs page and follow the links to "Administration" information, you can find out who was serving on the BYU Board of Trustees during any of the years from 1997 to the present. During those years, the Board has always been chaired by the First Presidency, with three to six Apostles and two or three other general Church officers as members.

Correction re: Church position on evolution

Actually, the Church does have an official position on evolution.

It isn't clear whether FAIR is denying the existence of an official position, or whether FAIR is interpreting the official position to mean the Church doesn't have one.

In either case, FAIR is wrong. We will discuss both cases.

The existence of an official position

In its 1992 evolution packet cover letter (see PDF p.3), the BYU Board of Trustees identified three statements that have been issued by the First Presidency on science, evolution, and the origin of man:

November 1909, "The Origin of Man" (2,700 words).

December 1910, "Words in Season" (99 words).

September 1925, "Mormon View of Evolution" (560 words).

In that same letter, the Trustees emphasized that "formal statements by the First Presidency are the definitive source of official Church positions" and that the three named statements "make clear the official position of the Church regarding the origin of man."

In this discussion we will focus on the 1909 statement, which by itself establishes that the Church has an official position on evolution. We will show that the 1909 statement is about evolution, is official, doctrinal, and definitive, and we will show that it is, in fact, the Church's current position on evolution.

About evolution

1. "The Origin of Man," issued in 1909, and its 1925 abridgement, "Mormon View of Evolution," demonstrate by their titles alone that both statements are about human evolution.

2. This was confirmed in 1992 by the First Presidency and members of the Quorum of the Twelve when, as members of the BYU Board of Trustees, they approved the BYU Evolution Packet in these words:

"This packet contains, as far as could be found, all statements issued by the First Presidency ... on the subject of evolution and the origin of man.... The earliest ... was issued during the administration of President Joseph F. Smith in 1909.... The second ... was issued during the administration of President Heber J. Grant in 1925. Although there has never been a formal declaration from the First Presidency addressing the general matter of organic evolution as a process for development of biological species, these documents make clear the official position of the Church regarding the origin of man....

"Formal statements by the First Presidency are the definitive source of official Church positions."

3. The 1909 First Presidency statement was reprinted in the February 2002 Ensign magazine as the Church's doctrinal position on evolution:

"In the early 1900s, questions concerning the Creation of the earth and the theories of evolution became the subject of much public discussion. In the midst of these controversies, the First Presidency issued the following in 1909, which expresses the Church's doctrinal position on these matters." (Ensign, Feb. 2002, p.26.)

A note elsewhere in the same magazine says:

"Find ... the Church's official teachings on the creation of mankind and evolution ... on p. 26." (Ensign, Feb. 2002, p.80.)

4. The Church's Gospel Topic web page about "Creation" again says the 1909 statement contains the Church's doctrinal position on evolution:

"In 1909, amid controversy and questions about the Creation and the theory of evolution, the First Presidency issued this article, which expresses the Church's doctrinal position."

Official

5. The 1992 First Presidency said the 1909 statement is official. In 1992, the First Presidency and members of the Twelve, as members of the BYU Board of Trustees, said, "Formal statements by the First Presidency are the definitive source of official Church positions."

Specifically, they said the 1909 and 1925 statements "make clear the official position of the Church regarding the origin of man": (see number 2, above).

6. The February 2002 Ensign says the 1909 statement is official:

"Find ... the Church's official teachings on the creation of mankind and evolution ... on p. 26." (Ensign, Feb. 2002, p.80.)

Doctrinal

7. In its introduction to the February 2002 reprint of the 1909 statement, the Ensign says the statement "expresses the Church's doctrinal position [on] evolution" (see number 3, above).

8. In its introduction to the 1909 statement, the Church's Gospel Topic web page on "Creation" also says the statement "expresses the Church's doctrinal position [on] evolution" (see number 4, above).

"Formal statements by the First Presidency are the definitive source of official Church positions [and the 1909 and 1925 statements] make clear the official position of the Church regarding the origin of man." (See number 2, above.)

Current

12. The Church's 2000-2001 and 2002 reprints of the 1909 statement bring it forward to the 21st century and establish it as the Church's current position on evolution.

Interpretations of doctrine

Who can tell us the meaning of the official position of the Church on evolution? FAIR seems to be saying it means "the Church has no official position on evolution."

It should be self-evident among Latter-day Saints that God has given apostles and prophets "for the edifying of the body of Christ" (Eph. 4:12) and that their ministry is to see that "we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine." (Eph. 4:14.)

President Gordon B. Hinckley stated in general conference that the apostles and prophets are called to teach and interpret doctrine:

"The First Presidency and the Council of the Twelve Apostles, called and ordained to hold the keys of the priesthood, have the authority and responsibility to govern the Church, to administer its ordinances, to expound its doctrine, and to establish and maintain its practices." (Ensign, May 1994, p.54; emphasis added; see also Teachings of Gordon B. Hinckley, pp.77 & 84.)

Twice the Lord tells the elders of the Church to say "none other things" than that which the apostles and prophets teach. (D&C 52:9, 36.) The Encyclopedia of Mormonism explains that apostles and prophets are appointed to interpret doctrine:

"The First Presidency and the Quorum of the Twelve Apostles ... are sustained by Church members as ' prophets, seers, and revelators.' Their writings and addresses ... are cited frequently as guides for living and for authoritative interpretation of doctrine." (Encyclopedia of Mormonism, 3:1281.)

A living apostle

President Boyd K. Packer, has stated that the 1909 statement constitutes an authoritative pronouncement against human evolution. Recently he again denounced "those who equate humankind with animals" (address given at the BYU Women's Conference, May 5, 2006, p. 5).

"How well I know," he says today, "that among learned men are those who look down at animals and stones to find the origin of man." (Ensign, Mar 2008, p.19; see also the Church's new Web site about Jesus Christ.)

Conclusion

Yes, the Church does indeed have an official position on evolution. It is the 1909 First Presidency statement on "The Origin of Man" from which came, in 1925, "Mormon View of Evolution."

The official 1909 statement declares that "all men were created in the beginning after the image of God" and that Adam, "the first man of all men," was not the offspring of "lower orders" of animal life.

This reading of the 1909 statement is what the Church currently teaches and it has never been contradicted by any member of the First Presidency or the Twelve in any Church publication.

According to all accounts I've seen, the procedure was basically the same from John Taylor until Spencer W. Kimball. It was noted during the solemn assemblies for Presidents Lee and Kimball, for example, that voting would be done in accordance with the practice of the Church from the first sustaining vote cast by a general conference for John Taylor, until the present time. A good review of this procedure is found in the article (linked above) which describes the solemn assembly for President Harold B. Lee.

However, as some bloggers have today observed, the procedure has changed in recent years. For the first time, with Ezra Taft Benson, quorums and groups stood only once each while all the proposals were voted upon. Also beginning with Ezra Taft Benson, the various proposals were described in detail only when the First Presidency vote was taken and all subsequent votes merely made reference to the First Presidency voting. These changes are easily seen by comparing the solemn assembly account for President Kimball with that of President Benson.

One final note, the solemn assembly procedure for President Monson was very similar to the one used for President Hinckley.

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DAVID O. MCKAY Becomes Ninth President of the Church

The Improvement Era, May 1951, p.324.

MEETING in solemn assembly on the morning of April 9, 1951, the membership of the Church, voting first by priesthood quorum and then as a whole, sustained President David O. McKay as the ninth president of the Church of Jesus Christ of Latter-day Saints.

Stephen L Richards of the Council of the Twelve and J. Reuben Clark, Jr., also of the Council of the Twelve and for eighteen years a counselor in the First Presidency, were sustained in the same manner as first and second counselors in the First Presidency.

Elder Joseph Fielding Smith was then sustained president of the Council of the Twelve by the same inspiring vote, as were the members of the Twelve. There is a vacancy in the Council of the Twelve, due to President Richards' call to the First Presidency, which will be filled sometime later.

Elder Eldred G. Smith was then sustained as Patriarch to the Church in this solemn assembly and the members of the First Presidency, the Council of the Twelve, and the Patriarch to the Church were sustained as prophets, seers, and revelators to the Church.

On April 6, 1970—the 140th anniversary since the organization of the Church in 1830—President Joseph Fielding Smith was sustained in solemn assembly as the tenth Prophet, Seer, and Revelator, and President of The Church of Jesus Christ of Latter-day Saints.

Assembled in the Tabernacle on Temple Square in the 10 A.M. session of the 140th Annual General Conference were representatives from nearly every stake, ward, and mission in the Church. They had gathered to participate in one of the most thrilling, inspiring, and humbling experiences in Church government, the sustaining in solemn assembly of a new President of the Church, and members of the First Presidency, Council of the Twelve, and the Patriarch to the Church as prophets, seers, and revelators.

In several revelations to the Prophet Joseph Smith, the Lord instructed him to "call your solemn assembly" (D&C 95:7; see also Sections 88 and 109). This voting pattern has been used since the sustaining of President John Taylor in the 1880 general conference. Such assemblies are times of commitment and dedication, times identified with an outpouring of the Spirit upon those who participate, whether in person or through radio and television.

In the sustaining of the General Authorities of the Church, the solemn assembly has become identified with a pattern of voting in which the major councils of priesthood government and the various quorums of the priesthood (assigned to different areas in the Tabernacle) stand and vote independently with uplifted hands for each proposition, after which the congregation stands and votes.

Pictures of segments of the voting pattern are shown on these pages. The actual voting procedure took about 35 minutes.

Voting on the First Presidency:

1. The First Presidency arose and voted to sustain President Joseph Fielding Smith as Prophet, Seer, and Revelator, and President of The Church of Jesus Christ of Latter-day Saints; voted to sustain President Harold Bingham Lee as first counselor in the First Presidency; and voted to sustain President Nathan Eldon Tanner as second counselor in the First Presidency. They were then seated.

2. The Council of the Twelve rose, voted on the above three proposals, and then was seated.

3. The patriarchs of the Church, including the Patriarch to the Church, rose, voted on the three proposals, and then were seated.

4. The high priests of the Church, including the Assistants to the Council of the Twelve, Regional Representatives of the Council of the Twelve, presidents of stakes and their counselors, high councilors, Presiding Bishopric, and ward bishoprics rose, voted on the three proposals, and then were seated.

5. The seventies of the Church, including the Presidents of the First Council of the Seventy, rose, voted on the three proposals, and then were seated.

6. The elders of the Church rose, voted on the three proposals, and then were seated.

7. The Lesser Priesthood of the Church rose, voted on the three proposals, and then were seated.

8. The entire congregation, including all those who had previously voted, rose, voted on the three proposals, and then were seated.

Voting on the President of the Council of the Twelve, the Acting President of the Council of the Twelve, and members of the Council of the Twelve:

1. The First Presidency rose, voted to sustain President Harold Bingham Lee as President of the Council of the Twelve and President Spencer Woolley Kimball as acting President of the Council of the Twelve; voted to sustain as members of the Council of the Twelve Spencer W. Kimball, Ezra Taft Benson, Mark E. Petersen, Delbert L. Stapley, Marion G. Romney, LeGrand Richards, Richard L. Evans, Hugh B. Brown, Howard W. Hunter, Gordon B. Hinckley, Thomas S. Monson, and Boyd K. Packer.

Members of the First Presidency were then seated.

2. The Council of the Twelve rose, voted on the above two proposals, and then was seated. In the manner similar to that followed for the voting of the First Presidency, the Patriarchs, high priests, seventies, elders, Lesser Priesthood, and entire congregation then voted, in turn, on these proposals.

Voting on the Patriarch to the Church:

1. The First Presidency rose, voted to sustain Eldred G. Smith as Patriarch to the Church, and was seated.

2. In a manner similar to that followed for the voting of the First Presidency and the Council of the twelve, the Council of the Twelve, patriarchs, high priests, seventies, elders, Lesser Priesthood, and entire congregation then voted, in turn on this proposal.

Voting on Prophets, Seers, and Revelators:

1. The First Presidency rose and voted to sustain the counselors in the First Presidency, the Twelve Apostles, and the Patriarch to the Church as prophets, seers, and revelators. They were then seated.

2. As they were called, following the order above, the Council of the Twelve, patriarchs, high priests, seventies, elders, Lesser Priesthood, and entire congregation then voted, in turn, on the proposition.

Following this voting procedure, all other voting proceeded in the usual pattern, with all members remaining seated and all voting on each proposition at the same time with uplifted hands. This procedure, similar to that used in other general conferences of the Church, was followed for voting on the Assistants to the Council of the Twelve; Joseph Fielding Smith as trustee-in-trust for the Church; the First Council of the Seventy; the Presiding Bishopric; the Regional Representatives of the Council of the Twelve; the Church Historian and Assistant Church Historians; membership of the four general priesthood committees—welvare, home teaching, missionary, and genealogy work; Church Board of Education; Church Finance Committee; officers of the Tabernacle Choir; general auxiliary officers and board members as presently constituted of the Relief Society, Deseret Sunday School Union, Young Men's Mutual Improvement Association, Young Women's Mutual Improvement Association, and Primary Association.

The annual statistical report and the Church Finance Committee's report were then read.

Tuesday, April 01, 2008

The false "Generals" statement

The March 8, 2008, issue of the LDS Church News contains a short article titled "First Presidency releases statement." It says:

A statement has been circulated that asserts in part that the youth of the Church today "were generals in the war in heaven ... and (someone will) ask you, ' Which of the prophet's time did you live in? ' and when you say, ' Gordon B. Hinckley ' a hush will fall,... and all in attendance will bow at your presence."

A notice from the Office of the First Presidency reads:

"This is a false statement. It is not Church doctrine. At various times, this statement has been attributed erroneously to President Thomas S. Monson, President Henry B. Eyring, President Boyd K. Packer, and others. None of these Brethren made this statement."

The notice about the statement, which was sent to General Authorities, Area Seventies, stake, mission, district and temple presidents, and bishops and branch presidents, instructed that priesthood leaders "should see that it is not used in Church talks, classes, bulletins or newsletters." Also, the notice instructed them to "correct anyone who attempts to perpetuate its use."

Eric Nielson, over at The Waters of Mormon, points out that the First Presidency did not say why the "Generals" statement is false, only that it is. Eric then gives his personal opinion as to why the "Generals" statement is false. I like Eric's article. It reminded me about something that happened eleven years ago, when our fifth son left to serve a full time mission in Brazil.

While he was in the MTC, he was handed a copy of the "Generals" statement. He sent it home asking me to find a published reference for it. What follows is my reply to him which contains my own opinion about the "Generals" statement being false doctrine.

July 27, 1997

Dear Ben,

I'm sorry that I haven't written to you sooner about the quote. I've been thinking about it quite a bit, however, and I want to share with you some of my thoughts.

When I first read the quote, I was uncomfortable with it. There are several things about it that don't seem quite right. Let me talk to you about some of them.

The Saints in All Ages Worship God and Him Only

Children of our Heavenly Father have been commanded to worship Him and no one else. Read Doctrine and Covenants 20:17-19 and give particular attention to verse 19 which reads: "And gave unto them commandments that they should love and serve him, the only living and true God, and that he should be the only being whom they should worship." Italics added.)

The scriptures teach that the angels of heaven decline worship. For example, when the Apostle John was on the Isle of Patmos, God sent a mighty angel to him. After this heavenly messenger had informed John of many future events, the Apostle fell at his feet to worship him but was forbidden. The angel said: "See thou do it not; for I am thy fellow servant, and of thy brethren the prophets, and of them which keep the sayings of this book: Worship God." (Rev. 19:10; Italics added.) A similar warning is found in Rev. 22:8-9. Angels of God refuse divine honors.

President Gordon B. Hinckley, while serving as a counselor to President Spencer W. Kimball, spoke in General Priesthood Meeting of "the great and magnificent brotherhood" of the priesthood:

"Now I would like to talk with you about some of the particular words of this statement given by John the Baptist when he restored this priesthood. I think you should be aware, if you are not already aware, of the powers you have in the priesthood you hold.

"First, I should like to call your attention to the words 'my fellow servants.' Have you ever realized that in the holding and exercise of this priesthood you are a fellow servant with John the Baptist, the very man who, while he was alive, baptized Jesus, the Savior of the world and the Son of God, in the waters of the River Jordan? It is interesting to me that John spoke to Joseph and Oliver, when they were both young men and when they were not highly regarded by people of the world, as his fellow servants. He did not speak down to them as a king might speak to one of his subjects. He did not speak down to them as a judge might speak to an individual on trial before him. He did not speak down to them as a university president or a high school principal might speak to his students. Rather, he who was a resurrected being addressed these young men as his fellow servants. To me there is something wonderful in this. It speaks of the true spirit of the great and magnificent brotherhood of which we are all a part, the priesthood of God. We are all servants together, regardless of our position in the Church or in the world, regardless of wealth or lack of it, regardless of the color of our skin—we are all servants together, brothers one to another and sons of God as a part of this great body of sacred priesthood.

"That should mean something to each of us. It does not demean us or put us down in any way. It elevates all of us as fellow servants of the Lord in the responsibility of carrying on the work of the ministry in his Church. You and I, including all the Brethren seated on the stand in this Tabernacle, and each of you out across the Church in many places, are all fellow servants of the Lord; we hold the Holy Priesthood and have the right to exercise it in the work of which we are a part. I hope you will never forget this, particularly you young men." ("The Priesthood Of Aaron," Ensign, Nov. 1982, pp. 44-45.)

We Must Earn By Our Own SacrificeThe Right To Be With The Saints of Former Days

President Ezra Taft Benson, while serving as President of the Quorum of the Twelve Apostles, spoke in General Conference about how our relationship with the Saints of former days depends upon our willingness to sacrifice just as they did:

"The Lord said in September 1831, ' Now it is called today until the coming of the Son of Man, and verily it is a day of sacrifice ... of my people' (D&C 64:23; italics added).

"The Prophet Joseph Smith prepared this remarkable statement on the principle of sacrifice for the Lectures on Faith:

" ' Let us here observe, that a religion that does not require the sacrifice of all things never has power sufficient to produce the faith necessary unto life and salvation' (Lectures on Faith, 6:7).

"As I have pondered this principle of the gospel, I contemplate a legacy of faith and sacrifice left by our forefathers.

"I see father Abraham offering his son Isaac in sacrifice.

"I see his great-grandson Joseph, though tempted severely in his youth, sacrificing the enticements of the world.

"I see father Lehi, who left everything to come to this land of promise.

"I see the founders of this republic, who pledged life, fortune, and sacred honor—some paying the pledge in full.

"I see a modern Joseph sacrificing character, reputation, honor, applause, his good name, his home, lands, family, and finally his own life for the truths sake.

"I see the early pioneers who left lands, possessions and community, to come to these mountain valleys.

"I see the Son of God, who made the infinite, eternal sacrifice that we might, through our worthiness, live again with our Eternal Father.

"Yes, as I contemplate the faith, devotion, and sacrifices of thousands—even tens of thousands—of faithful Saints who have preceded us, I am in complete accord with this statement by the Prophet Joseph Smith:

" ' It is in vain for persons to fancy to themselves that they are heirs with those.. who have offered their all in sacrifice ... unless they, in like manner, offer unto him the same sacrifice' (Lectures on Faith, 6:8; italics added)." ("This Is A Day Of Sacrifice," Ensign, May 1979, p. 32.)

Notice the emphasis that President Benson gave to the words "in like manner." And notice the words of the Prophet Joseph Smith, echoed by President Benson, that "it is in vain" for you and me to fancy to ourselves that we can be heirs with those who have offered their all in sacrifice unless we do offer to God the same degree of sacrifice.

"You are not just ordinary young men and young women. You are choice spirits, many of you having been held back in reserve for almost 6,000 years to come forth in this day, at this time, when the temptations, responsibilities and opportunities are the very greatest." ("A Message To The Rising Generation," Ensign, Nov. 1977, p. 30.)

If you are to remain worthy "when the temptations ... are the very greatest" you will need to carefully follow the prophets and your other adult priesthood leaders. I like this story that President Benson told in the same talk just quoted:

"A young man, a few months out of college, got a job with an insurance company. He was full of enthusiasm and vigor—determined to sell insurance to all he met, including the farmers. He walked into a farmyard one lovely autumn morning and noticed an old farmer across the yard, somewhat stooped and bent, looking out over his field of grain. The salesman briskly walked over to the farmer and said, ' Look up good man, there's much to live for.'

"The elderly farmer straightened up the best he could and replied, ' Young man, you see that beautiful field of wheat? ' The salesman acknowledged that indeed it was beautiful. ' Do you notice that some of the heads are bent over? '

" ' Yes,' said the youth, ' that's right, they are.'

"The old farmer said, ' Those are the ones with the grain in them.' " ("A Message To The Rising Generation," Ensign, Nov. 1977, p. 31.)

Ben, there are some things that come only with age, and one of these is wisdom. Listen carefully to the Prophets and to your Mission President. They may be somewhat bent over with age, but they are the ones with the grain in them.

The Great Joy of Living In This Day

The Prophet Joseph wrote an editorial in the Times and Seasons in May 1842 regarding the purpose of the Church in which he indicated the great joy of living in this day:

"The building up of Zion is a cause that has interested the people of God in every age; it is a theme upon which prophets, priests, and kings have dwelt with peculiar delight; they have looked forward with joyful anticipation to the day in which we lived; and fired with heavenly and joyful anticipations, they have sung, and wrote and prophesied of this our day;—but they died without the sight...." (Times and Seasons, vol. 3, p. 776, as quoted by Elder James A. Cullimore in Ensign, Jan. 1974, p. 121.)

Ben, God loves you just as He loves each and every one of His children, those who live in Brazil today as well as those who lived at the time Moses parted the Red Sea or who fought with Captain Moroni. And God, who knows the end from the beginning, has sent you to earth at this time. Be true. Be obedient. Be worthy of the blessings God wants you to receive but which can be received only through your faithfulness.